Explanation of the author's statement: "The difference between these two groups is that the first affirmed a meaning for the texts of the attributes, but it is contrary to their apparent meaning"
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The Shaykh :"The difference between these two groups is that the first affirmed a meaning for the texts of the attributes, but it is contrary to their apparent meaning. As for the second, they refer the matter to Allah without affirming a meaning, while saying: 'It is not intended by those texts to affirm an attribute for Allah, Mighty and Majestic.'"
This is the difference between the two groups, and there is no doubt that the group that affirms a meaning is better in reason and reflection than those who do not affirm one. And there is no doubt that the one who affirms a meaning that contradicts the apparent meaning is bolder than those who suspended judgment, bolder. So each of the two groups is better than the other from one aspect.
As for the refutation of both groups, the refutation of the people of negation has already been mentioned, and the refutation of the people of figurative interpretation has already been mentioned, earlier in this very book, so refer to that.
The general refutation of both groups is that we say: It is not possible that Allah the Exalted speaks words from which He does not want the servants to affirm their meaning according to their apparent meaning, never. Rather, He, Glorified is He, does not speak words except that He wants people to take them by their apparent meaning, yes.
This is the difference between the two groups, and there is no doubt that the group that affirms a meaning is better in reason and reflection than those who do not affirm one. And there is no doubt that the one who affirms a meaning that contradicts the apparent meaning is bolder than those who suspended judgment, bolder. So each of the two groups is better than the other from one aspect.
As for the refutation of both groups, the refutation of the people of negation has already been mentioned, and the refutation of the people of figurative interpretation has already been mentioned, earlier in this very book, so refer to that.
The general refutation of both groups is that we say: It is not possible that Allah the Exalted speaks words from which He does not want the servants to affirm their meaning according to their apparent meaning, never. Rather, He, Glorified is He, does not speak words except that He wants people to take them by their apparent meaning, yes.